Men, Women and Other People: Understanding Sexualities #Sundayreading


breaking1

From left to right  ( Nine members of the research team ) – Hasina Khan , Kranti  ,  Shruti, Shalini Mahajan, Smriti Nevatia , Raj, Sabla , Meenu pandey, and Chayanika shah

Kamayani Bali Mahabal, Women Feature Service 

The concept of gender needs to be transformed. That was the central thrust of a recent study entitled, ‘Breaking The Binary’, released by the queer feminist collective, Labia, at an event organised in Mumbai’s well–known SNDT University.

Questioning the male–female binary, the study concluded that there can be no uniformity within these identities. Even when people use the same term like ‘man’, ‘woman’, ’transgender’ to define themselves, their lived realities may differ greatly. Such categories, therefore, should necessarily be less rigid because when the boundaries between them get blurred, individuals are enabled to exert greater agency and choice in moving across them. According to the study, gender needs to be consensual; it needs to get transformed from a hierarchical discrete, binary system to a porous, multiple–gender one.

‘Breaking The Binary’ was based on 50 life history narratives that explored the circumstances and situations of queer PAGFB (Persons Assigned Gender Female at Birth), who were made to, or were expected to, conform to existing social norms pertaining to gender and sexuality.

The research team for the study comprised 11 members, with Chayanika, Raj, Shalini and Smriti from Labia anchoring the work. Explained Chayanika, “Through this study, we looked at the experiences of our subjects within their natal families and while at school. We charted their journeys through intimate relationships and we attempted to understand what happened to them in public spaces, how they were treated by various state agencies, what were their sources of support and refuge when they came under the threat of violence or faced discrimination.”

The people interviewed came from a wide cross–section of society in terms of location, age, caste, class, and religion. These variations were critical, according to Chayanika, as the intention was to reach those living at the intersections of many marginalised identities. But achieving this was difficult, even impossible. As she put it, “The silence and invisibility around individuals who continually transgress gender norms meant that we were able to approach only those individuals who have some contact with queer groups.”

The 50 respondents were spread across north, east, west and south India – living in cities such as Bangalore, Mumbai, Kolkata, Chennai, Delhi, Pune and Thrissur. The representation of individuals living in rural areas was low, but two persons – one from rural Maharashtra and the other from rural Jharkhand – were interviewed, and 11 of the respondents had grown up in rural settings. Of the 50 individuals who participated in the study, 30 were from the dominant castes, 11 people were from the Scheduled Castes/Scheduled Tribes/Special Backward Classes, three were from Other Backward Classes (OBC) and six identified themselves as Others.

‘Woman’ as a biological category was one of the subjects that figured in the interviews. Persons whose biological sex did not correspond with their psychological sex, were branded as gender “variants”, even though women do not constitute a homogenous category and could belong to many different categories – including a category as unfamiliar as ‘working class lesbian’ or ‘dalit lesbian’.

According to Raj, a member of Labia, “We found that being from an upper class background was no guarantee of privilege. There was a 20–year–old from a business family. Because of family dynamics, she was unable to get the education she had wanted and was forced to support herself by earning small sums of money playing cricket. Another respondent, identified as upper class, was also deprived of a meaningful education.” Clearly, a privileged, upper class background does not protect queer persons, especially if they happen to challenge gender and/or sexuality norms.

The study identified three levels of violence the respondents had faced. The first is at the individual level, where harmful acts are perpetrated against people and property. This can range from taunts to forced marriage and even murder. The second is at the institutional level, where damaging consequences are perpetrated by social institutions with the idea of obstructing the spontaneous expression of human potential – as, for example, when an office denies promotion to an employee on account of sexual orientation. The third is at the structural – cultural – level as, for instance, when religious or political beliefs rule that homosexuality is immoral or illegal.

A woman’s sexual orientation can, among other things, determine her access to resources as well as her social status, according to the study. Women suffer severe material loss when their families desert them and many experience emotional and psychological trauma in their struggle against discrimination and ostracism. Mis–recognition and non–recognition can become a very perverse form of violence as it seeks to naturalise the power enjoyed by dominant groups over non–dominant ones.

For instance, families, friends and teachers could refuse to recognise the need of lesbians to be acknowledged as they are and treated with dignity, leading them to experience a severe loss of self–esteem. This constitutes a form of violence imposed by the majority on a minority. As Shalini, one of study team members, put it, “Every society has its own notion of what is normal and what is assumed to be normal. Going beyond that construct could invite violence on the individual. Many of the respondents felt that the gay rights movement was crucial precisely because people cannot hide behind identities that are not their own. Therefore, just as women defied patriarchy through the women’s rights movement, queer persons defy heteronormativity through the queer rights movement.”

This study, the first of its kind, has helped shed light on how queer persons have addressed the challenges of life and how they continue to search, negotiate, and challenge multiple boundaries. It has attempted to answer some important questions. Where, for instance, are the points at which gender binaries rupture? How are the normative gender lines being reinforced? What situations help to create varied gender identities? Most important of all, the study has helped to capture the experiences of Persons Assigned Gender Female at Birth and their negotiations with families, friends, communities, social structures, as well as the health and legal systems.

The team hopes to take the study forward to highlight areas of concern and conceptualise effective interventions. As one of the team members put it, “We are aiming to convey its insights to the more general category of people, at least those who are interested in taking proactive steps in addressing violence against any human being in any form and also for those who would like to understand the root causes of homophobia. We also want to take it to educational and governmental institutions, so that they can also help usher in change.”

The study was released not just in Mumbai, but in Kolkata, Delhi, Bangalore, Thrissur and Chennai as well. A Hindi translation of it is also on the cards. (WFS)

 

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